The men of Nineveh shall rise in judgment with this generation, and shall
condemn it: because they repented at the preaching of Jonas; and, behold, a
greater than Jonas is here. The queen of the south shall rise up in the
judgment with this generation, and shall condemn it: for she came from the
uttermost parts of the earth to hear the wisdom of Solomon; and, behold, a
greater than Solomon is here (Matt. 12:41-42).
COMMON GRACE
ARGUMENT:
“According to the Bible, the preaching of the gospel increases
the responsibility of men. Surely our ‘responsibility’ keeps step with
things that are blessings? If they weren’t blessings, then why
would their responsibility be increased? It doesn’t make sense. How could the
reprobate’s responsibility be increased if those things which descend upon them
in this life were merely curses? The more we come into contact with
the gospel, the greater is our knowledge of the way of salvation: greater,
then, is what will be required of us. In this sense, the most significant word
of the Savior in Luke 12:47 holds true: ‘And that servant, which knew his
lord’s will, and prepared not himself, neither did according to his will, shall
be beaten with many stripes.’ This statement applies especially to those,
who labor in the vineyard of the Lord, yet the principle is of far broader
extent. The men of Nineveh and the Queen of the South will stand up in the
judgment against the generation of Jews of Jesus’ day, and condemn them (Matt.
12:41-42); for they, though less privileged, gave more honor to the word of the
Lord. Tyre and Sidon will find it more tolerable in the day of judgment than
the cities of Galilee, where Jesus had labored the most (Matt. 11:21); for they
were deprived of the preaching of the gospel, which the Jews received in such
rich measure. Is not this ‘greater responsibility’ to find its explanation in
that the preaching of the gospel is, indeed, generally intended by God as a blessing:
even for those, who refuse to give obedience to the word of the gospel?”
(I)
Prof. David J.
Engelsma
Human responsibility does not imply
divine mercy. The gospel itself is good and presents to all to whom it
comes the goodness of salvation, the way of salvation, and the calling of all
who hear the gospel to repent and believe. But this in no wise implies
either the ability of all to believe or the gracious will of God for the
salvation of all who hear the gospel. Has the author of this argument never
read Romans 8 and 9? There the Holy Spirit treats of the very subject
about which he inquires. The gospel itself is good—the greatest
good. It is the means of salvation to some—all for whom God in His
sovereign grace makes it a blessing. But this good gospel, for the
rejection of which the unbeliever is responsible, is purposed and actually made,
by God, the means of hardening and damnation. If God intends it to be a
blessing to all alike, the implication is that those who are saved by it have
themselves to thank for their salvation, since God on His part intends it to be
salvation to all alike. Thus, the gospel of grace is lost.
Universal grace or blessing necessarily means salvation by the will of man.
The issue is predestination, which
teaches that the gospel is grace (and a blessing) to some only, and
which truth proclaims salvation by grace—particular grace.
I advise the one making this argument
to study the Canons of Dordt. The Reformed churches fought this
battle and defended grace at Dordt.
They must not suppose that their
objections are new to the Reformed faith. (DJE, 03/08/2019)
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(II)
(II)
More to come!
(DV)
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